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The Apostle Paul's Epistle
to the Galatians |
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Chapter 3
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1You foolish Galatians, who has bewitched you, before whose eyes
Yeshua the Messiah was publicly portrayed as crucified?
Paul reminded the Galatians that the Messiah died for them, as if to
say "wasn't that enough?" His intention is to show how foolish they
were being to even consider the message of the Influencers.
2This is the only thing I want to find out from you: did you
receive the Spirit by the works of law, or by hearing with
faith? 3Are you so foolish? Having begun by the Spirit, are you now
being perfected by the flesh?
Paul contrasted "works of law" with "hearing with faith;" that is,
meeting a list of requirements to obtain a legal status vs. simple
faith in God and His Messiah. The phrase "receive the Spirit" should
be interpreted to mean "life-changing work of the Spirit" because
his point will be that God already worked in them to change them
before they had even considered changing their legal status. In
other words, Paul was asking them to remember when their hearts were
changed. The Spirit didn't work in them because they had changed
their legal status -- because they hadn't changed their legal
status! The Spirit changed them because of the faith they placed in
Messiah, with the faith itself being a gift from God! He was
essentially showing them how foolish they're being. God already
accepted them by giving them the Spirit to change them; why would
they need to "do" anything else to have a place among Israel? This
is what he meant by "being perfected by the flesh." The "flesh," in
Paul's letters, generally refers to the sinful nature, but can be
broader than that. Sometimes, the "flesh" refers to placing one's
hope for salvation in being legally Jewish. In reality, though,
trusting in your legal Jewish status for salvation comes from the
sinful nature, not from God, so both of these connotations of the
"flesh" are related in that way.
4Did you suffer so many things in vain--if indeed it was in
vain? 5So then, does He who provides you with the Spirit and works
miracles among you, do it by the works of law, or by hearing with
faith?
In various ways, the Gentile Believers were persecuted for not
becoming proselytes. Paul asked if their suffering was in vain, if
they are now going to go against what they know is true and become
proselytes. He again asked how they received the life-changing work
of the Spirit: through becoming a proselyte or by "hearing" with
faith. In Jewish thought, to "hear" is to obey. This is referring to
a life of faithful obedience to God (which, contrary to what the
Influencers thought, didn't necessarily include becoming legally
Jewish).
6Even so Abraham BELIEVED GOD, AND IT WAS RECKONED TO HIM AS
RIGHTEOUSNESS. 7Therefore, be sure that it is those who are
of faith who are sons of Abraham.
It becomes obvious that Paul was not disregarding the authority of
the Torah in any way: he used the Torah's authority to prove his
point (by quoting Genesis 15:6). The term "son of Abraham"
(used in verse 7) was an idiom referring to someone with legal
Jewish status (obtained either through birth or by becoming a
proselyte). Though it also referred to natural descendants of
Abraham, it was specifically used to refer to proselytes. We see in
Acts 13:26 that Paul addressed three groups: native born
Israelites (“brothers”), proselytes (“sons of Abraham”)
and Gentiles who worshipped the one true God but hadn't become
proselytes (“those among you who fear God”). Once again, the
fact that Paul clarified how one becomes a “son of Abraham” is an
indication that we are assuming the correct context: namely, how one
obtains a legitimate place in Israel (God's covenant family; the
family of Abraham).
To the Influencers, Gentiles could only become sons of Abraham by
becoming legally Jewish. Paul's point was that God reckoned Abraham
righteous not because he was Jewish (because he wasn't), but because
he believed God. Therefore both Jews and Gentiles, but specifically
Gentiles, become a part of the elect of Israel by faith alone.
Therefore, Paul's use of the phrase "sons of Abraham" simply refers
to having a legitimate place among the elect of Israel, regardless
of whether one is Jewish or not.
8The Scripture, foreseeing that God would justify the Gentiles by
faith, preached the gospel beforehand to Abraham, saying, "ALL THE
NATIONS WILL BE BLESSED IN YOU." 9So then those who are of faith are
blessed with Abraham, the believer.
Paul explained here that when it says in the Torah that "all the
nations will be blessed in you," (Genesis 12:3) it’s at least
partially referring to the move of the Spirit among the Gentiles in
Paul's day. The Torah makes no mention of Gentiles having to become
legally Jewish in order to enjoy the promises made to Abraham.
Instead, to become a part of the Abrahamic covenant, one has to have
the faith of Abraham, not the genes of Abraham.
10For as many as are of the works of law are under a curse; for
it is written, "CURSED IS EVERYONE WHO DOES NOT ABIDE BY ALL THINGS
WRITTEN IN THE BOOK OF THE TORAH, TO PERFORM THEM."
If a person relies on "works of law" to be saved (that is, if
they think their legal Jewish status is what secures their
right-standing before God), then they will eventually realize that
they are under God's curse because they weren't actually trusting in
God's way of salvation. Paul's quote from the Tanakh (Deuteronomy
27:26) is actually straightforward. He just previously quoted
the Torah to prove his point that salvation is based on faith; now,
his point is that if you don't have faith, as the Torah prescribes,
and instead rely on "works of law," you will find yourself under the
Torah's condemnation. This verse gives us strong support in our
presumption of the meaning of "works of law" -- that it’s referring
to a list of requirements to obtain a status in the community. Most
Christian commentators assume "works of law" to refer to keeping the
commandments of the Torah; however, that definition would not fit
with this quote from the Tanakh. The Torah says that those who keep
the commandments of the Torah will be blessed, not cursed, so how
could Paul say that those who keep the Torah are under a curse and
then quote the Torah to back up his claim? Paul's point was that if
you don't actually do what the Torah says, you will find yourself
under God's curse. The Torah commands us to approach God in faith;
failure to do so will result in condemnation.
11Now that no one is justified by the Torah before God is
evident; for, "THE RIGHTEOUS MAN SHALL LIVE BY FAITH."
This time Paul did not use the phrase "works of law," but I believe
this is what he has in mind. He quotes Habakkuk 2:4 to show
that the Tanakh clearly teaches that a righteous person lives on the
basis of their faith, not their status in the eyes of men. As I've
noted earlier, when it's unclear whether Paul referred to "works of
law" or the Torah proper, it's possible he was referring to the
Torah proper; more specifically, to "a legal connection to the
Torah." No one thought that obeying the Torah would justify them,
but they did think that being a part of the Mosaic covenant would
save them. They were emphasizing the Gentiles' need to become a part
of the Mosaic covenant. From the Influencers' perspective, a Gentile
would become a part of the Mosaic covenant by becoming a proselyte.
Unfortunately, they were forgetting that God promised that Gentiles
would be included in Israel through the Abrahamic covenant (hence
Paul quoting those verses earlier).
12However, the Torah is not of faith; on the contrary, "HE WHO
PRACTICES THEM SHALL LIVE BY THEM."
It's my opinion that he was continuing to refer to a legal
connection to the Torah in this verse. He contrasted relying on
a legal connection to the Torah as opposed to practicing the Torah
(the quote is from Leviticus 18:5). In Romans, Paul said that
those who practice the Torah are the ones who are saved, because
practicing the Torah shows you have genuine faith (Romans 2:13).
Relying on a legal connection to the Torah does not come from faith,
because you are placing your trust in something inherent in yourself
or something you have accomplished to obtain redemption.
13Messiah redeemed us from the curse of the Torah, having become
a curse for us--for it is written, "CURSED IS EVERYONE WHO HANGS ON
A TREE"-- 14in order that in Messiah Yeshua the blessing of Abraham
might come to the Gentiles, so that we would receive the promise of
the Spirit through faith.
Those who rely on Messiah for salvation are not under the curse of
the Torah, because Messiah took the curse for us (Deuteronomy
21:23). It is Messiah that brought about the blessing promised
to Abraham, a blessing that is for all nations (Gentiles). Paul
further clarified that this promise is obtained by faith, made
possible through the work of the Spirit of God.
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15Brethren, I speak in terms of human relations: even though it
is only a man's covenant, yet when it has been ratified, no one sets
it aside or adds conditions to it.
As I noted earlier, the Influencers were emphasizing the importance
of Gentiles becoming a part of the Mosaic covenant (the covenant
that gives Israel her identity) by becoming proselytes. Paul's main
point in the coming verses was that the Gentiles are included in
Israel by having faith like Abraham, and thus participate in the
Abrahamic covenant. The promise of blessing to Gentiles is not
changed by the addition of the Mosaic covenant to the Abrahamic one.
To illustrate the fact that the promise of blessing to Gentiles
wasn’t overturned when God added the Mosaic covenant, Paul used an
example from everyday life that would hold true in today's world as
well.
16Now the promises were spoken to Abraham and to his seed He does
not say, "And to seeds," as referring to many, but rather to one,
"And to your seed," that is, Messiah.
In Romans 9:6-13, Paul explained that being a part of the
elect of Israel is not based upon being a natural child of Abraham
but, rather, it depends on God’s sovereign choice. Here, Paul
expounded on the word "seed" to show that it’s not simply the
natural descendants (seed) of Abraham that are recipients of the
promise, but rather only those who are “in Messiah;” it is a matter
of faith, regardless of whether you’re Jewish or Gentile.
17What I am saying is this: the Torah, which came four hundred
and thirty years later, does not invalidate a covenant previously
ratified by God, so as to nullify the promise.
Paul, again, was trying to prove that God establishing the Mosaic
covenant (a covenant of blessings and curses) did not mean that the
promised blessing to Gentiles in the Abrahamic covenant was
invalidated. The Influencers were misunderstanding how Gentiles
could be associated with the Mosaic covenant.
18For if the inheritance is based on Torah, it is no longer based on
a promise; but God has granted it to Abraham by means of a promise.
If being a part of God's covenant people is based on legal
connection to the Torah, then God's promise to Abraham is worthless.
But God doesn't accept Gentiles because of a legal connection;
instead, He accepts them because of the promise He made to Abraham,
changing the lives of Gentiles through the power of the Spirit.
19Why the Torah then? It was added because of transgressions,
having been ordained through angels by the agency of a mediator,
until the seed would come to whom the promise had been made. 20Now a
mediator is not for one party only; whereas God is only one.
Paul anticipated being accused of disregarding the Torah, so he
explained that the Torah was added to the Abrahamic covenant to
teach us what sin is and how it can be forgiven, about faith,
repentance, sacrifice, having the Torah on your heart, and a host of
other spiritual realities. Unfortunately, the phrase "until the
seed" is usually understood to mean "the Law was put in place until
the coming of the Messiah," but the word "achri" (translated
here as "until") can have a broader meaning of "with a view to." In
other words, Paul's point here was that the Torah was put in place
to point to the Messiah. (Paul teaches this concept later in this
chapter and also in Romans 10:4.)
Additionally, by stating that a mediator implies the presence of two
parties whereas God is one, Paul's point was that one must
understand the nature and order of God's covenants to properly
understand how one enters into them. The Abrahamic covenant is a
one-sided covenant based upon God's work, while the Mosaic covenant
is a two-sided covenant and is incumbent upon Israel's obedience.
It's not a coincidence that, chronologically, the Abrahamic covenant
came first and then the Mosaic covenant was added later. One must
first identify with the Abrahamic covenant by faith in order to participate
in the Mosaic covenant. The Mosaic covenant is of paramount importantance because it defines the way of life for God’s people, but
it must not precede the Abrahamic covenant.
21Is the Torah then contrary to the promises of God? May it never
be! For if a law had been given which was able to impart life, then
righteousness would indeed have been based on Torah. 22But the
Scripture has shut up everyone under sin, so that the promise by
faith in Yeshua the Messiah might be given to those who believe.
Paul continued to explain why the Torah was added (vs. 19). Firstly,
he emphatically said that the Torah is not contrary to the promises
of God. He immediately clarified, however, and hypothetically
proposed that if the Torah was given to make a person righteous
before God, then right-standing before God could come from
connection the Torah. His point was that the Torah itself does not
impart life. Instead, it shows you where you've gone wrong; that
you've sinned. Since the Torah makes it a "done deal" in regards to
your sinful state, it only leaves room for right-standing before God
to be achieved by faith in the Messiah alone.
23But before faith came, we were kept in custody under the Torah,
being shut up to the faith which was later to be
revealed. 24Therefore the Torah has become our tutor to lead us to
the Messiah, so that we may be justified by faith.
Paul continued this thought and took the illustration further.
Before a person comes to faith, they are "in custody," so to speak,
condemned by the Torah. In other words, the Torah makes us see our
sinfulness and directs us to come to faith in the Saviour. The
black-and-white Torah allows no room to “get by;” rather, the Torah
shows you God’s perfect standard, a standard which none of us can
live up to. It’s not that God expects us to keep the Torah
perfectly; instead, in giving us His perfect Torah, we have a
constant reminder of how much we need God to save us. This is why,
in verse 24, he said the Torah is like a helper or servant that
leads you to Messiah. The Torah is God's method of leading people to
Messiah, the Saviour. Once led to Messiah, you are justified by your
faith in Him. Paul was casting the Torah in a positive light.
25But now that faith has come, we are no longer under a
tutor. 26For you are all sons of God through faith in Messiah
Yeshua.
These two verses equal one thought. Once that faith has come, you no
longer have that "in custody" status but are instead a child of God
through faith in the Messiah. His point is that once you come to
faith in the Messiah, you are "in;" there is nothing left to be
done. The Influencers were saying that the Gentiles needed a legal
connection to the Torah in order to be considered a legitimate part
of Israel, but Paul was saying that once you come to faith in
Messiah you get that legitimate place in Israel. He continued this
by using another illustration at the beginning of chapter 4.
27For all of you who were baptized into the Messiah have clothed
yourselves with the Messiah.
Paul made another illustration, this time with ritual immersion.
Ritual immersion ("baptism") was something that was done to signify
the changing of status, whether from ritually impure to ritually
pure or from a Gentile to a Jew. Paul applied this language to the
Gentile Believers in Messiah, and implied that their status change
is accomplished by their faith in Messiah. The Influencers wanted
the Gentile Believers to change their status through the ritual of
conversion (which included ritual immersion), but Paul said their
baptism is complete in Messiah. Believers must realize that
circumcision and immersion after coming to faith is simply an act of
obedience and a demonstration of their already-achieved status in
Israel by the Messiah.
28There is neither Jew nor Greek, there is neither slave nor free
man, there is neither male nor female; for you are all one in
Messiah Yeshua. 29And if you belong to the Messiah, then you are
Abraham's descendants, heirs according to promise.
Here Paul taught that if you have faith in the Messiah, in regards
to right-standing before God and having a place in Israel, it
doesn't matter whether you're Jewish, Gentile, male, female, slave
or free. If you have faith in Messiah, then you are counted as a
descendant of Abraham and heirs of the covenants of promise. |
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